Hsin Hsin Ming 01

First Discourse from the series of 10 discourses - Hsin Hsin Ming by Osho.
You can listen, download or read all of these discourses on oshoworld.com.

The Master Sosan said:
The great way is not difficult
for those who have no preferences.
When love and hate are both absent
everything becomes clear and undisguised.
Make the smallest distinction, however,
and heaven and earth are set infinitely apart.
If you wish to see the truth
then hold no opinion for or against….
The struggle of what one likes and what one dislikes
is the disease of the mind.
We will be entering the beautiful world of a Zen master’s no-mind. Sosan is the third Zen patriarch. Nothing much is known about him – this is as it should be, because history records only violence. History does not record silence, it cannot record it. All records are of disturbance. Whenever someone becomes really silent, he disappears from all records, he is no longer a part of our madness. So it is as it should be.
Sosan remained a wandering monk his whole life. He never stayed anywhere; he was always passing, going, moving. He was a river; he was not a pond, static. He was a constant movement. That is the meaning of Buddha’s wanderers: not only in the outside world but in the inside world also they should be homeless – because whenever you make a home you become attached to it. They should remain rootless; there is no home for them except this whole universe.
Even when it was recognized that Sosan had become enlightened, he continued his old beggar’s way. And nothing was special about him. He was an ordinary man, the man of Tao.
One thing I would like to say, and you have to remember it: Zen is a crossbreeding. And just as more beautiful flowers can come out of crossbreeding, and more beautiful children are born out of crossbreeding, the same has happened with Zen.
Zen is a crossbreeding between Buddha’s thought and Lao Tzu’s thought. It is a great meeting, the greatest that ever took place. That’s why Zen is more beautiful than Buddha’s thought and more beautiful than Lao Tzu’s thought. It is a rare flowering of the highest peaks and the meeting of those peaks. Zen is neither Buddhist nor Taoist, but it carries both within it.
India is a little too serious about religion – a long past, a long weight on the mind of India, and religion has become serious. Lao Tzu remained a laughingstock: Lao Tzu is known as the old fool. He is not serious at all; you cannot find a more non-serious man.
Then Buddha’s thought and Lao Tzu’s thought met, India and China met, and Zen was born. And this Sosan was just near the original source when Zen was coming out of the womb. He carries the fundamental.
His biography is not relevant at all, because whenever a man becomes enlightened he has no biography. He is no longer the form, so when he was born and when he died are irrelevant facts. That’s why in the East we have never bothered about biographies, historical facts. That obsession has never been here. That obsession has now come from the West; then people become more interested in irrelevant things. When a Sosan is born, what difference does it make – this year or that? When he dies, how is it important?
Sosan is important, not his entry into this world and the body, not his departure. Arrivals and departures are irrelevant. The only relevance is in the being.
And these are the only words Sosan uttered. Remember, they are not words, because they come out of a mind which has gone beyond words. They are not speculations, they are authentic experiences. Whatsoever he says, he knows.
He is not a man of knowledge, he is a wise man. He has penetrated the mystery, and whatsoever he brings is very significant. It can transform you completely, totally. If you listen to him the very listening can become a transformation, because whatsoever he is saying is the purest gold.
But then it is difficult too, because the distance is very, very great between you and him: you are a mind and he is a no-mind. Even if he uses words he is saying something in silence; you, even if you remain silent, go on chattering within.
It happened…

There was a case against Mulla Nasruddin in the court. The court could not prove much. He was charged with polygamy, having many wives. Everybody knew about it, but nobody could prove it.
The lawyer said to Nasruddin, “You remain silent, that’s all. If you utter a single word you will be caught. So simply keep quiet and I will see to the matter.”
Mulla Nasruddin remained silent – deep down boiling, in turmoil, wanting to interrupt many times, but somehow managing and controlling himself. Outwardly he looked like a buddha, inside a madman. The court couldn’t find anything against him. Even though the magistrate knew that this man had many wives in the town, when there was no proof what could he do? So the magistrate had to release him.
He said, “Mulla Nasruddin, you are released. Now you can go home.”
Mulla Nasruddin looked puzzled and said, “Er – Your Honor, which home?”
He had many homes because he had many wives in the town.

A single word from you will show the mind inside; a single word and your whole being is exposed. Not even a word is needed: just a gesture and your chattering mind will be there. Even if you are silent, your silence will not reveal anything other than the chattering monkey within.
When a Sosan speaks, he speaks on a totally different plane. He is not interested in speaking; he is not interested in influencing anybody; he is not trying to convince you about some theory or philosophy or “ism.” No, when he speaks his silence blooms. When he speaks he is saying that which he has come to know and would like to share with you. It is not to convince you, remember – it is just to share with you. And if you can understand a single word of his, you will feel a tremendous silence being released within you.
We will be talking about Sosan and his words. If you listen attentively, suddenly you will feel a release of silence within you. These words are atomic, they are full of energy. Whenever a person who has attained says something, the word is a seed and for millions of years the word will remain a seed and will seek a heart.
If you are ready, ready to become the soil, then these words, these tremendously powerful words of Sosan – they are still alive, they are seeds – they will enter in your heart if you allow, and you will be totally different through them.
Don’t listen to them from the mind, because the mind carries no meaning about them; the mind is absolutely impotent to understand them. They don’t come from the mind, they cannot be understood by the mind. They come from a no-mind. They can be understood only by a state of no-mind.
So while listening here don’t try to interpret. Don’t listen to the words but to the gaps between the lines, not to what he says but to what he means – the significance. Let that significance hover around you like a fragrance. Silently it will enter you; you will become pregnant. But don’t interpret. Don’t say “He means this or that,” because that interpretation will be yours.
Once it happened…

Mulla Nasruddin was coming back, completely drunk, in the wee hours of the morning. As he was passing by a cemetery he looked at the signboard. On it was written in big letters, capital letters: ring for the caretaker – and that’s what he did.
Of course, so early in the morning, the caretaker was disturbed. He came out, staggering, angry, and when he looked at Nasruddin, absolutely drunk, he became even more angry.
He asked, “Why? Why did you ring? Why did you ring for me? What is the matter? What do you want?”
Nasruddin looked at him for one minute, silently, then looked at the signboard and said, “I want to know why you can’t ring that damn bell yourself!”

It was written: ring for the caretaker. Now how to interpret it? It depends on you.
Don’t interpret – listen. And when you interpret you can’t listen, because the consciousness cannot do two opposite things simultaneously. If you start thinking, listening stops. Just listen as you listen to music – a different quality of listening because you don’t interpret. There is no meaning in the sounds.
This is also music. This Sosan is a musician, not a philosopher. This Sosan is not saying words, he is saying more – more than the words. They have a significance, but they don’t have any meaning. They are like musical sounds.
You go and sit near a waterfall. You listen to it, but do you interpret what the waterfall says? It says nothing, still it says. It says much, much that cannot be said.
What do you do near a waterfall? You listen, you become silent and quiet, you absorb. You allow the waterfall to go deeper and deeper within you. Then everything becomes quiet and silent within. You become a temple – the unknown enters through the waterfall.
What do you do when you listen to the songs of the birds, or wind passing through the trees, or dry leaves being blown by the breeze? What do you do? You simply listen.
This Sosan is not a philosopher, he is not a theologian, he is not a priest. He does not want to sell an idea to you, he is not interested in ideas. He is not there to convince you, he is simply blooming. He is a waterfall, or he is a wind blowing through the trees, or he is just a song of the birds – no meaning, but much significance. You have to absorb that significance, only then will you be able to understand.
So listen, but don’t think. And then it is possible for much to happen within you, because I tell you: this man – this Sosan about whom nothing much is known – was a man of power, a man who has come to know. And when he says something he carries something of the unknown to the world of the known. With him enters the divine, a ray of light into the darkness of your mind.
Before we enter into his words, remember the significance of the words, not the meaning; the music, the melody, not the meaning; the sound of his soundless mind, his heart, not his thinking. You have to listen to his being, the waterfall.
How to listen? Just be silent. Don’t bring your mind in. Don’t start thinking, “What is he saying?” Just listen without deciding this way or that, without saying whether he is right or wrong, whether you are convinced or not. He does not bother about your conviction, you also need not bother about it. Simply listen and delight. Such persons like Sosan are to be delighted in; they are natural phenomena.
A beautiful rock – what do you do with it? You delight in it. You touch it, you go around it, you feel it, the moss on it. What do you do with clouds moving in the sky? You dance on the earth, you look at them, or you just keep quiet and lie down on the ground and look at them and let them float. And they fill you. Not only the outer sky – by and by, the more you become silent, they fill your inner sky also. Suddenly you are not there, only clouds are moving, in and out. The division is dropped, the boundary is no longer there. You have become the sky and the sky has become you.
Treat Sosan as a natural phenomenon. He is not a man. He is godliness, he is Tao, he is a buddha.
Before we try to move into his significance, a few things have to be understood. They will give you a push.
Mind is a disease. This is a basic truth the East has discovered. The West says mind can become ill, can be healthy. Western psychology depends on this: the mind can be healthy or ill. But the East says mind as such is the disease, it cannot be healthy. No psychiatry will help, at the most you can make it normally ill.
So there are two types of illness with mind: normally ill – that means you have the same illness as others around you; or abnormally ill – that means you are something unique. Your disease is not ordinary, exceptional. Your disease is individual, not of the crowd; that’s the only difference. Normally ill or abnormally ill, but mind cannot be healthy. Why?
The East says the very nature of mind is such that it will remain unhealthy. The word health is beautiful. It comes from the same root as the word whole. Health, healing, whole, holy – they all come from the same root.
The mind cannot be healthy because it can never be whole. Mind is always divided; division is its base. If it cannot be whole, how can it be healthy? And if it cannot be healthy, how can it be holy? All minds are profane. There is nothing like a holy mind. A holy man lives without the mind because he lives without division.
Mind is the disease. And what is the name of that disease? Aristotle is the name, or if you really want to make it look like a disease then you can coin a word: aristotilitis. Then it looks exactly like a disease. Why is Aristotle the disease? Because Aristotle says, “Either this or that. Choose!” And choice is the function of the mind; mind cannot be choiceless.
Choose and you are in the trap, because whenever you choose, you have chosen something against something else. If you are for something, you must be against something; you cannot be only for, you cannot be only against. When the “for” enters, the “against” follows as a shadow. When the “against” is there, the “for” must be there – hidden or not hidden.
When you choose, you divide. Then you say, “This is good, that is wrong.” And life is a unity. Existence remains undivided, existence remains in a deep unison. It is oneness. If you say, “This is beautiful and that is ugly,” mind has entered, because life is both together. And the beautiful becomes ugly, and the ugly goes on becoming beautiful. There is no boundary, there are no watertight compartments. Life goes on flowing from this to that.
Mind has fixed compartments. Fixedness is the nature of mind and fluidity is the nature of life. That’s why mind is obsession; it is always fixed, it has a solidness about it. And life is not solid; it is fluid, flexible, it goes on moving to the opposite.
Something is alive this moment, the next moment it is dead. Someone was young this moment, the next moment he has become old. The eyes were so beautiful, now they are no longer there – just ruins. The face was so rose-like, now nothing is there – not even a ghost of the past. Beautiful becomes ugly, life becomes death, and death goes on taking new birth.
What to do with life? You cannot choose. If you want to be with life, with the whole, you have to be choiceless.
Mind is a choice. Aristotle made it the base of his logic and philosophy. You cannot find a man more distant from Sosan than Aristotle, because Sosan says, “Neither this nor that – don’t choose.” Sosan says, “Be choiceless.” Sosan says, “Don’t make distinctions!” The moment you make a distinction, the moment choice enters, you are already divided, fragmentary; you have become ill, you are not whole.
Remember, if you ask a Christian who does not really belong to Jesus, who basically belongs to Aristotle… Christianity is more Aristotle-based than Christ-based. Jesus was more like Sosan. He says, “Don’t judge. Judge ye not!” He says, “Don’t make any choice. Don’t say, ‘This is good and that is bad!’ That is not your concern. Let the whole decide. Don’t be a judge.” But Christianity is not really Jesus-oriented. The founders of Christianity were more Aristotelian than Christian.
You cannot make a church out of Sosan or Jesus. How can you make a church if you remain choiceless? A church has to be for something and against something; it has to be for God and against the Devil. And in life God and the Devil are not two, they are one. The Devil is one face and God is another face of the same energy – they are not two.
Sometimes he comes as a Devil and sometimes he comes as a God. And if you can go deep and look, you will find they are the same. Sometimes he comes as a thief and sometimes he comes as a virtuous man. Sometimes you will find him in respectable quarters and sometimes with those who are not respected but condemned. He moves, he is a movement. And no shore is too distant for him to reach, nobody is beyond him – he moves in everybody.
Jesus makes no distinctions, but Christianity makes distinctions because a religion has to – a religion has to become a morality. And once a religion becomes a morality it is no longer a religion. Religion is the greatest daring possible. It takes the greatest courage to be choiceless, because the mind says, “Choose!” The mind says, “Say something! This is wrong, that is good. This is beautiful, this is ugly. I love this, I hate that.” Mind says, “Choose!” Mind has a temptation to divide. Once you divide, mind is at ease. If you don’t divide, if you say, “I’m not going to say anything. I’m not going to judge,” mind feels as if it is on its deathbed.
Aristotle says A is A and cannot be not A – the opposites cannot meet. Sosan says there are no opposites – they are already meeting, they have always been meeting. This is one of the most fundamental truths to be realized, that opposites are not opposites. It is you who say they are opposites, otherwise they are not opposites. Look existentially and you will feel they are the same energy.
You love a person… One woman came to me and she said, “For ten years I have been married to a person and we never quarreled. And now suddenly, what happened? He has left me.”
Now, she thinks that if they never quarreled it shows they were in deep love. This is foolish, but this is Aristotelian: the woman is absolutely logical.
She said, “We have been married for ten years. We never quarreled, we were never angry at each other.” She is saying, “We were in such deep love that we never fought about anything. There was not even a single moment of conflict. And now, what happened? Suddenly he has left me! Has he gone mad? Our love was so deep.” She is wrong.
If love is deep then there are bound to be some quarrels. Sometimes you will fight. And the fight is not going to break the love, it enriches it. If love is there, it will be enriched by fighting; if love is not there, then you part, you separate. Ten years is a long time – even twenty-four hours is too long to be constantly in one state of mind, because mind moves to the opposite.
You love a person; sometimes you feel angry. Really, you feel angry only because you love. Sometimes you hate! Sometimes you would like to sacrifice yourself for your lover, and sometimes you would like to kill the lover. And both are you.
If you have not quarreled for ten years it means there was no love at all. It means it was not a relationship. And you were so afraid that any anger, any conflict, any slight thing could break down the whole thing. You were so afraid you never quarreled. You never believed that the love could go deeper than the quarrel, that the quarrel would be momentary and after the quarrel you would fall into each other’s arms more deeply. No, you never trusted that. That’s why you managed not to fight. And it is not something to be surprised about, that the man has left. I said, “I am surprised that he remained with you for ten years. Why?”
One man came to me and he said, “Something has gone wrong with my son. I have known him for twenty years – he was always obedient. Such a good boy you cannot find anywhere. He never disobeyed, he never went against me. And now suddenly he has become a hippie. Now suddenly he doesn’t listen. He looks at me as if I am not his father at all. He looks at me as if I am a stranger. And for twenty years he was so obedient. What has happened to my son?”
Nothing has happened. This is what was to be expected, because if a son really loves his father he disobeys also. Whom else should he disobey? If a son really loves his father and trusts him, sometimes he goes away also – because he knows the relationship is so deep that by disobeying it is not going to be broken. Rather, on the contrary, it will be enriched. The opposite enriches.
Really, the opposite is not opposite. It is just a rhythm, a rhythm of the same; you obey and then you disobey – it is a rhythm. Otherwise, you just going on obeying, obeying, and everything becomes monotonous and dead. Monotony is the nature of death, because the opposite is not there.
Life is alive. The opposite is there, a rhythm is there. You move, you come back; you depart, you arrive; you disobey, then you obey also; you love and you hate. This is life, but not logic. Logic says if you love you cannot hate. If you love, how can you be angry? If you love in this way then you love in a monotonous way, the same pitch. But then you will become tense, then it is impossible to relax.
Logic believes in linear phenomena: you move in one line. Life believes in circles: the same line goes up, comes down, becomes a circle.
You must have seen the Chinese circle of yin and yang. That is how life is: opposites meeting. That circle of yin and yang is half white, half black. In the white there is a black spot, and in the black there is a white spot. The white is moving into the black, and the black is moving into the white – it is a circle. The woman moving into the man, the man moving into the woman – this is life. And if you observe minutely, you will see it within you.
A man is not a man twenty-four hours a day, he cannot be – sometimes he is a woman. A woman is not a woman twenty-four hours a day – sometimes she is a man also. They move to the opposite. When a woman is angry she is no longer a woman; she becomes more aggressive than any man and she is more dangerous than any man, because her manhood is purer and never used. So whenever she uses it, it has a sharpness no man can compete with. It is just like soil which has not been used for many, many years; then you throw the seeds – and a bumper crop!
A woman sometimes becomes a man, but when she becomes one, then no man can compete. Then she is very dangerous; then it is better for the man to submit. And that’s what all men do – they become submissive, they surrender, because immediately the man has to become the woman, otherwise there will be trouble. Two swords in one seat – there will be trouble. If the woman has become the man, if she has changed role, immediately the man becomes the woman. Now everything is re-established. Again the circle is complete.
And whenever a man becomes submissive and surrenders, that surrender has a purity no woman can compete with – because ordinarily he is never in that posture, in that game. Ordinarily he stands and fights. Ordinarily he is a will, not surrender. But whenever he surrenders it has an innocence that no woman can compete with. Look at a man in love – he becomes just a small child.
But this is how life moves. And if you understand it then you are not worried at all. Then you know: the lover has departed, he will come back; the beloved is angry, she will love. Then you have patience. With Aristotle you cannot have any patience, because if a lover has departed, he has departed on a linear journey – no coming back, it is not a circle. But in the East we believe in the circle; in the West they believe in the line.
The Western mind is linear, the Eastern mind is circular. So in the East a lover can wait. He knows that the woman who has now left him will come back. She is already on the way, she must be already repenting, she must have already repented, she must be coming; sooner or later she will knock at the door. Just wait, because the opposite is always there.
And whenever a woman comes back after anger, then love again is fresh. Now it is not repetition. The gap of anger destroyed the past. Now she is again a young girl, a virgin girl. Again she falls in love – everything becomes fresh.
If you understand this, then you are not against anything. You know even anger is beautiful, even a quarrel here and there gives tone to life. And everything helps the richness. Then you accept, then deep in acceptance you are patient, then there is no impatience and no hurry. Then you can wait and pray and hope and dream.
Otherwise, if life is linear, as Aristotle thinks or – as Western thinking has moved from Aristotle to Bertrand Russell – as Bertrand Russell thinks, then life has much impatience. Nobody is going to come back; then you are always trembling, afraid, and then you become suppressive. Then you may stay with a woman for ten years or for ten lives, but that staying is with a stranger. You are controlling yourself, she is controlling herself, and there is no meeting. Life is not logic. Logic is just a part – of course, very clean-cut, categorized, compartmentalized, divided – but life is messy. But what to do? It is so. It is not so compartmentalized, so clear-cut, divided. It is a chaos. But logic is dead and life is alive, so the question is whether to choose consistency or to choose life.
If you are too much for consistency you will become dead, and deader and deader, because consistency is possible only if you drop the opposite completely. Then you love and only love and only love and are never angry, never hate, never fight. You obey, only obey – never disobedience, never rebellion, never going away. But then everything becomes stale, then the relationship becomes poisonous – then it kills.
This Sosan is not for logic, he is for life. Now, try to understand the significance of his words.
Says Sosan:
The great way is not difficult
for those who have no preferences.
When love and hate are both absent
everything becomes clear and undisguised.
Make the smallest distinction, however,
and heaven and earth are set infinitely apart.
If you wish to see the truth
then hold no opinion for or against….
The struggle of what one likes and what one dislikes
is the disease of the mind.
Just like Chuang Tzu: “Easy is right.”
The great way is not difficult…
If it appears difficult, it is you who make it difficult. The great way is easy.
How can it be difficult? Even trees follow it, rivers follow it, rocks follow it. How can it be difficult? Even birds fly in it and fish swim in it. How can it be difficult? Man makes it difficult, mind makes it difficult – and the trick to make any easy thing difficult is to choose, to make a distinction.
Love is easy, hate is easy, but you choose. You say, “I will only love, I will not hate.” Now everything has become difficult. Now you cannot even love! To breathe in is easy, to breathe out is easy. You choose; you say, “I will only breathe in, I will not breathe out.” Now everything has become difficult.
The mind can say, “Why breathe out? Breath is life. Simple arithmetic: go on breathing in, don’t breathe out and you will become more and more alive. More and more life will be accumulated. You will become a great treasure of life. Only breathe in, don’t breathe out because breathing out is death.”
Remember, the first thing a child has to do when he is born is to breathe in. And the last thing when a man dies will be to breathe out. Life begins with breathing in and death begins with breathing out. Each moment when you breathe in you are reborn; each moment when you breathe out you are dead, because breath is life. That’s why Hindus have called it prana: prana means life. Breath is life.
It is simple logic, simple arithmetic. There is not much trouble, you can make it plain: breathe in more and more and don’t breathe out, then you will never die. If you breathe out you will have to die. And if you do it too much you will die soon! Arithmetic – simple, easy, appears easy. So what is a logician supposed to do? A logician will only breathe in, never breathe out.
Love is breathing out, hate is breathing in.
So what to do? Life is easy if you don’t decide, because then you know breathing in and breathing out are not two opposite things; they are two parts of one process. And those two parts are organic parts, you cannot divide them. And if you don’t breathe out? The logic is wrong. You will not be alive; you will be simply, immediately dead.
Try – just breathe in and don’t breathe out. You will understand. You will become very, very tense. The whole being would like to breathe out because this is going to be death. If you choose, you will be in difficulty. If you don’t choose, everything is easy. Easy is right.
If man is in difficulty it is because of too many teachers who have poisoned his mind, who have been teaching him: “Choose this! Don’t do this, do that!” Their do’s and don’ts have killed you. And they look logical. If you go to argue with them they will win the argument. Logic will help them: “Look! It is so simple: why breathe out if it is death?”
And this has happened not only with breathing, or even with breathing. There are schools of Yoga which say that your life is counted through breath; your life is counted not in years but in breaths – so breathe slowly. If you take twelve breaths in one minute you will die soon; take six, or three, then you will live long.
Nobody has succeeded, but people go on trying: breathe slowly. Why? – because if you breathe slowly the breath will be going out less and less, so less death will happen to you, or, the longer you will be able to live. The only thing that will happen will be that your zest for life will be lost. It will not be lengthened, but it may appear long.

It is said that married people live longer than bachelors, so somebody asked Nasruddin, “Is it true, Nasruddin?”
Nasruddin said, “It appears so. A married man does not live longer, but it appears that he has been living longer.” – because when there is much trouble time seems longer, when there is no trouble time seems shorter.

These so-called yogis who go on breathing less and less, and slower, only slow down the process of life. They are less alive, that’s all. They will not be alive longer, but less alive. They are not living fully; their candle is not burning perfectly. The zest, the enthusiasm, the dance is lost. They drag themselves, that’s all.
And this has happened with sex, because people think with sex death enters. And they are right, because sex energy gives birth to life – so the more sex energy moves out, the more life is moving out. Logical, absolutely Aristotelian, but foolish. And you cannot find greater fools than logicians. It is logical that life-energy comes from sex – a child is born because of sex, so sex is the source of life – so keep it in. Don’t allow it to go out, otherwise you will be dead. So the whole world has become afraid.
But it is the same, just like keeping the breath in: then the whole being wants to throw it out. So your so-called brahmacharis, celibates, who try to keep the sex energy in, the semen in, the whole body wants to throw it out. Their whole life becomes sexual – their minds become sexual, they dream of sex, they think of sex. Sex becomes their obsession because they are trying to do something, logical of course, but not true to life. And they don’t live long, they die soon.
This is a new finding, a new research: that a man lives longer if he prolongs his love life as much as possible. If a man can make love at eighty years of age he will live longer. Why? – because the more you breathe out, the more you breathe in. So exactly, if you want more life, breathe out more so you create a vacuum inside and more breath comes in. Don’t think about breathing in; simply exhale as much as you can and your whole being will inhale. Love more – that is breathing out – and your body will gather energy from the whole cosmos. You create the vacuum and the energy comes.
It is just like this in every process of life. You eat, but then you become a miser, you become constipated. The logic is right: don’t breathe out. Constipation is choosing breathing in, and being against breathing out. Almost every civilized person is constipated; you can measure civilization through constipation. The more constipated a country the more civilized, because the more logical. Why breathe out? Just go on breathing in. Food is energy. Why throw it out? You may not be aware but this is the unconscious getting logical and Aristotelian.
But life is a balance between throwing out and inviting in. You are just a passage. Share, give, and more will be given to you. Be a miser, don’t give, and less will be given to you because you don’t need it.
Remember, and watch your life processes. If you are really interested in ultimately understanding enlightenment, remember to give so that more is given to you, whatsoever it is. Breathe out, exhale more. That is what sharing means, giving means.
A gift is giving your energies, so more is given to you. But the mind says… It has its own logic, and Sosan calls that logic “the disease.”
The great way is not difficult… You make it difficult, you are difficult. The great way is easy…
…for those who have no preferences.
Don’t prefer – just allow life to move. You don’t say to life, “Move this way, go to the north, or go to the south.” You don’t say this – you simply flow with life. You don’t fight against the current, you become one with the current …for those who have no preferences.
The great way is easy …for those who have no preferences. And you have preferences – about everything! You bring your mind in about everything. You say, “I like, I don’t like. I prefer this, I don’t prefer that.”
When love and hate are both absent…
When you have no preferences, all “for” and “against” attitudes are absent, both love and hate are absent. You neither like something nor dislike something, you simply allow everything to happen.
…everything becomes clear and undisguised.
Make the smallest distinction, however,
and heaven and earth are set infinitely apart.
But your mind will say, “You will become an animal if you don’t prefer. If you don’t choose then what will be the difference between you and a tree?” There will be a difference, a great difference, but not the difference which brings the mind in – a difference which comes through awareness. The tree is choiceless, unconscious; you will be choiceless, conscious. That is what choiceless awareness means and that is the greatest distinction: you will be aware that you are not choosing.
And this awareness gives such profound peace. You become a Buddha, you become a Sosan, a Chuang Tzu. The tree cannot become a Chuang Tzu. Chuang Tzu is like the tree, and plus he is like the tree as far as choice is concerned; he is absolutely unlike the tree as far as awareness is concerned. He is fully aware that he is not choosing.
When love and hate are both absent… Love and hate both give color to your eyes and then you cannot see clearly. If you love a person, you start seeing things which are not there. No woman is as beautiful as you think when you love her, because you project. You have a dream girl in the mind and that dream girl is projected. Somehow the real girl functions only as a screen.
That’s why every love comes to a frustrating point sooner or later, because how can the girl go on playing the screen? She is a real person; she will assert, she will say, “I am not a screen!” How long can she go on fitting in with your projection? Sooner or later you feel they don’t fit. In the beginning she yielded, in the beginning you yielded. You were a projection screen for her; she was a projection screen for you.

Mulla Nasruddin’s wife was saying to him – I overheard it – she was saying, “You don’t love me as much as you loved me before, when you were courting me.”
Mulla Nasruddin said, “Darling, don’t pay much attention to those things – they were just campaign propaganda. I forgot what you said, you forgot what I said. Now let us be real.”

Nobody can play a screen for you forever because it is uncomfortable. How can somebody adjust to your dream? He has his own reality, and the reality asserts.
If you love a person, you project things which are not there. If you hate a person, again you project things which are not there. In love the person becomes a god, in hate the person becomes a devil – and the person is neither god nor devil. The person is simply himself or herself. These devils and gods are projections. If you love, you cannot see clearly. If you hate, you cannot see clearly.
When there is no liking, no disliking, your eyes are clear, you have a clarity. Then you see the other as he is or as she is. And when you have a clarity of consciousness the whole existence reveals its reality to you. That reality is godliness, that reality is truth.
What does it mean? A man like Sosan will not love? His love will have a totally different quality; it will not be like yours. He will love, but his love will not be a choice. He will love, but his love will not be a projection. He will love, but his love will not be a love for his own dream. He will love the real. That love toward the real is compassion.
He will not project this way or that. He will not see a god in you or a devil. He will simply see you and he will share because he has enough – and the more you share, the more it grows. He will share his ecstasy with you.
When you love, you project. You love not to give; you love to take, you love to exploit. When you love a person you start trying to fix the person according to you, according to your ideas. Every husband is doing that, every wife is doing that, every friend. They go on trying to change the other, the real, and the real cannot be changed – you will only get frustrated.
The real cannot be changed, only your dream will be shattered and then you feel hurt. You don’t listen to reality. Nobody is here to fulfill your dream. Everybody is here to fulfill his own destiny, his own reality.
A man like Sosan loves, but his love is not an exploitation. He loves because he has got too much, he is overflowing. He is not creating a dream around anybody. He shares with whomsoever comes on his path. His sharing is unconditional, and he does not expect a thing from you. If love expects then there will be frustration. If love expects then there will be unfulfillment. If love expects there is going to be misery and madness.
“No,” says Sosan, “neither love nor hate. You simply look at the reality of the other.” This is Buddha’s love: to see the reality of the other, to see the other as he is, just to see the reality – not to project, not to dream, not to create an image, not to try to fix the other according to your image. When love and hate are both absent everything becomes clear and undisguised.
Mind has to love and hate, and mind has to go on continuously fighting between these two. If you don’t love and don’t hate, you go beyond mind. Where is the mind then within you? When choice disappears, mind disappears. Even if you say, “I would like to be silent,” you will never be silent because you have a preference. This is the problem.
People come to me and they say, “I would like to be silent, I don’t want these tensions any more.” I feel sorry for them – sorry because what they are saying is stupid. If you don’t want tensions any more you will create new ones, because this not-wanting is going to create a new tension. And if you want silence too much, if you are after it too much, your silence itself will become a tension. Now you will be more disturbed because of it.
What is silence? It is a deep understanding, understanding of the phenomenon that if you prefer, you will be tense. Even if you prefer silence, you will be tense.
Understand, feel it – whenever you prefer, you become tense; whenever you don’t prefer, there is no tension, you are relaxed. And when you are relaxed your eyes have a clarity; they are not crowded with clouds and dreams. No thoughts move in the mind; you can see through. And when you can see the true, it liberates. Truth liberates.
Make the smallest distinction, however, and heaven and earth are set infinitely apart. The smallest distinction, the slightest choice, and you are divided. Then you have a hell and a heaven, and between these two you will be crushed.
If you wish to see the truth
then hold no opinion for or against….
Move without opinion. Move naked, with no clothes, with no opinions about truth, because truth abhors all opinions. Drop all your philosophies, theories, doctrines, scriptures. Drop all rubbish! Go silent, unchoosing, your eyes just ready to see what is, not in any way hoping to see some of your wishes fulfilled. Don’t carry wishes. It is said the path of hell is completely filled with wishes – good wishes, hopes, dreams, rainbows, ideals. The path of heaven is absolutely empty.
Drop all the burdens! The higher you want to reach, the less burdened you must be. If you go to the Himalayas you have to unburden yourself completely. Finally, when you reach Gourishankar, Mt Everest, you have to drop everything. You have to go completely naked because the higher you move, the more weightless you need to be. And opinions are weights on you. They are not wings, they are like paperweights; opinionless, without any preference: If you wish to see the truth, then hold no opinion for or against….
Don’t be a theist and don’t be an atheist if you really want to know what truth is. Don’t say “There is God,” don’t say “There is not,” because whatsoever you say will become a deep desire. And whatsoever is hidden there in the desire you will project.
If you want to see God as a Krishna with a flute on his lips, someday you will see him – not because Krishna is there, only because you had a seed of desire that you projected on the screen of the world. If you want to see Jesus crucified, you will see.
Whatsoever you want will be projected, but it is just a dream world; you are not coming nearer to the truth. Become seedless within: no opinion, no thought for or against, no philosophy. You simply go to see that which is. You don’t carry any mind. You go mindless.
If you wish to see the truth
then hold no opinion for or against….
The struggle of what one likes and what one dislikes
is the disease of the mind.
This is …the disease of the mind: what one likes and what one does not like, for and against. Why is the mind divided? Why can’t you be one? You would like, you wish to be one, but you go on watering the divisions, the preferences, likes and dislikes.
Just the other day a woman came and she said, “Bless me, I would like your blessings.”
But I saw she was troubled, worried, so I asked, “What is the matter?”
She said, “But I am already initiated by another master.”
A struggle – she wants my blessings but the mind says that I am not her master. She has another master, so what to do? I told her to drop both. It will be easier if I say to her, “Drop the old. Choose me.” It will be easier because then the mind can go on functioning, but the trouble will remain the same. The name of the disease will change, but the disease will remain the same. Again, somewhere else, the same doubt will arise, the same wavering.
But if I say, “Drop both,” because that is the only way to reach to a master, when you don’t have any preference this way or that You simply come empty. You simply come without an opinion. You simply come vacant, receptive. Only then do you come to a master! There is no other way. And if the master is going to become the door to the truth, this is going to be so, because this is the preparation, this is the initiation.
A master is to help you to become opinionless, mindless. If the master himself becomes your choice then he will be a barrier. Then you have again chosen, again the mind has been used. And the more you use the mind, the more it is strengthened, the stronger it becomes. Don’t use it.
It is difficult because you will say, “What will happen to our love? What will happen to our belonging? What will happen to our beliefs? What will happen to our religion, church and temple?” They are your burdens. Be freed of them, and let them be freed of you. They are keeping you here, rooted, and truth would want you to be liberated. Liberated you reach, with wings you reach, weightless you reach.
Says Sosan: The struggle of what one likes and what one dislikes is the disease of the mind.
How to overcome it? Is there any way to overcome it? No, there is no way. One has simply to understand it. One has simply to look at the facticity of it. One has just to close one’s eyes and look at one’s own life – watch it – and you will feel the truth of Sosan. And when you feel the truth, the disease drops. There is no medicine for it, because if medicine is given to you, you will start liking the medicine. Then the disease will be forgotten but the medicine will be liked, and then the medicine becomes a disease.
No, Sosan is not going to give you any medicine, any method. He is not going to suggest to you what to do. He is simply going to insist again and again and again, a thousand and one times, that you understand how you have created this whole mess around you, how you are in such misery. Nobody else has created it; it is your mind’s disease of preference, of choosing.
Don’t choose. Accept life as it is in its totality. You must look at the total: life and death together, love and hate together, happiness and unhappiness together; agony and ecstasy together. If you look at them together, then what is there to choose? If you see they are one, then from where can choice enter? If you see agony is nothing but ecstasy, ecstasy nothing but agony; if you can see happiness is nothing but unhappiness; love is nothing but hate, hate is nothing but love – then where to choose? How to choose? Then choice drops.
You are not dropping it. If you drop it, that will become a choice – this is the paradox. You are not supposed to drop it, because if you drop it that means you have chosen for and against. Now your choice is for totality. You are for totality and against division, but the disease has entered. It is subtle.
You simply understand, and the very understanding becomes the dropping. You never drop it. You simply laugh, and you ask for a cup of tea.
Enough for today.

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